Exegetical and Hermeneutical Commentary of Luke 3:19
But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done,
19. But Herod the tetrarch ] The incident which follows is here introduced by anticipation, that the subsequent narrative may not be disturbed. It should be compared with the fuller notice in Mar 6:17-20; Mat 14:3-5. From these passages we learn that John had reproved Antipas for many crimes, and that Antipas was so convinced of his holiness and justice as habitually to listen to him with pleasure ( ), and after paying earnest heed to him was greatly at a loss about him. We learn further that he resisted the constant urgency of Herodias to put him to death.
being reproved ] The reproof was of course based on Lev 18:16; Lev 20:21, and was perfectly uncompromising (Mat 14:4). In this respect the dauntless courage of John, under circumstances of far greater peril, contrasts most favourably with the timid and disgraceful concessions of the Reformers in the matter of the marriage of Philip of Hesse.
his brother Philip’s ] The two first words are omitted by some of the best uncials, and “Philip’s” by nearly all of them. On this Herod Philip who was not the tetrarch of that name see on Luk 3:1.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes at Mat 14:1-13. Added this above all. To all his former crimes he added this; not implying that this was the worst of his acts, but that this was one of his deeds, of like character as the others. The event here mentioned did not take place until some time after this, but it is mentioned here to show what was the end of Johns preaching, or to fill out the account concerning him.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. Herod the tetrarch] See this subject explained at large, Mt 14:1, c., and Luke 6:21 Luke 6:23.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These two verses sufficiently confirm to us, that we are not to expect to find the several passages in the Gospel concerning John the Baptist set down according to the order of time in which they happened, for the evangelist sets down the imprisonment of John before the baptism of Christ, mentioned in the two next verses, which we know could not be as to the order of time, our Saviour being baptized by John. John was in so great repute, that Herod himself heard him, did many things, and heard him gladly, Mar 6:20. But John was a faithful preacher, and could not but reprove him for his wicked courses, particularly for his incestuous taking of his brother Philips wife; for he was alive when he took her, if it be true which historians tell us, that John was imprisoned in the sixteenth year of Tiberius Caesar, and Philip died not till the twentieth; however, his brother leaving issue, (for we read Herodias had a daughter, Mat 14:1-36), it was unlawful for him to have married her, especially to turn away his own wife to take her. Matthew reports this history more fully, in Mat 14:3,4, &c.: See Poole on “Mat 14:3-4“. It is said, that Herod added yet this above all, that is, above all his former or other wickedness, that he shut up John in prison. This spake him incorrigible in his wicked courses, resisting the remedy, or means to reduce him. A hypocrite may hear the word, and do many things; but he hath always some particular lust, as to which he must be spared, being neither willing to part with it, nor able to bear any reproof for it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19, 20. But Herod, c.See onMr 6:14, &c. (Also see on Mt3:12.)
and for all the evils whichHerod had doneimportant fact here only mentioned, showing howthoroughgoing was the fidelity of the Baptist to his royalhearer, and how strong must have been the workings of conscience inthat slave of passion when, notwithstanding such plainness, he “didmany things and heard John gladly” (Mar 6:20Mar 6:26).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But Herod the tetrarch being reproved by him,…. By John, as the Syriac, Arabic, and Persic versions add:
for Herodias his brother Philip’s wife; for taking her to wife, whilst his brother Philip was living. The account, which the Jewish chronologer x gives, of this Herod, and of this fact of his, and John’s reproving him for it, and the consequence of it, perfectly agrees with this of the evangelist.
“Herod Antipater, and there are some that call him, “the tetrarch”, was a son of Herod the first, and brother of Archelaus’; and he was the third king of the family of Herod; and he was very wicked, and a destroying man: many of the wise men of Israel he slew with the sword; and he took the wife of his brother Philip, whilst he was alive, to himself for wife; and John, the high priest, because
, “he reproved him” for this, he slew him with the sword, with many of the wise men of Israel.”
And John reproved him not only for this sin, but others:
and for all the evils which Herod had done; his revellings, debaucheries, murders, &c. all which John, in great faithfulness, and with much freedom, told him and rebuked him for: for Herod had had a particular respect for him, and often had him with him, and heard him gladly, when John had an opportunity of speaking personally to him.
x Ganz. Tzemach David, par, 1. fol. 25. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Reproved (). Present passive participle of , an old verb meaning in Homer to treat with contempt, then to convict (Mt 18:15), to expose (Eph 5:11), to reprove as here. The substantive means proof (Heb 11:1) and , censure (2Ti 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling.
Evil things (). Incorporated into the relative sentence. The word is from , , toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The “evil eye” ( in Mr 7:22) was a “mischief working eye” (Vincent). In Mt 6:23 it is a diseased eye. So Satan is “the evil one” (Matt 5:37; Matt 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek.
Had done (). Aorist active indicative, not past perfect, merely a summary constative aorist, he did .
Fuente: Robertson’s Word Pictures in the New Testament
Being reproved [] . See on Jas 2:9.
Evils [] . Of several words in the New Testament denoting evil, this emphasizes evil in its activity. Hence Satan is oJ ponhrov, the evil one. An evil eye (Mr 7:22) is a mischief working eye. See on Mr 7:22. Added [] . Used by Luke twice as often as in all the rest of the New Testament. A very common medical word, used of the application of remedies to the body, as our apply, administer. So Hippocrates, “apply wet sponges to the head;” and Galen, “apply a decoction of acorns,” etc.
In prison. See on Mt 14:3.
21 – 23. Compare Mt 3:13 – 17; Mr 1:9 – 11.
Fuente: Vincent’s Word Studies in the New Testament
1) “But Herod the tetrarch,” (ho de Herodes ho tetrarches) “Then Herod who was the tetrarch,” Mat 14:1.
2) “Being reproved by him for Herodias,” (elegchomenos hup, autou peri Herodiados) “Being reproved by him (John the Baptist), concerning Herodias,” Mat 14:4.
3) “His brother Philip’s wife,” (tes gunaikos tou adelphou autou) “Who was the wife of Philip his brother,” Mat 14:3.
4) “And for all the evils which Herod had done,” (kai peri panton hon epoiesen poneron ho Herodes) “And particularly concerning all the wicked things which Herod had done,” Mat 14:1; Mat 14:6; Mat 14:9-10. From some he seems to have reformed, at least partially, Mar 6:20.
Fuente: Garner-Howes Baptist Commentary
Luk 3:19
. Now Herod the tetrarch. Luke alone explains the reason why Herod threw John into prison: though we shall afterwards find it mentioned by Mat 14:3, and Mar 6:17. Josephus says, (Ant. 18, v. 2,) that Herod, dreading a popular insurrection and a change of the government, shut up John in the castle of Macherus, (because he dreaded the man’s influence;) (318) and that Herodias was married, not to Philip, who was Salome’s husband, but to another Herod. But as his recollection appears to have failed him in this matter, and as he mentions also Philip’s death out of its proper place, the truth of the history will be obtained, with greater certainty, from the Evangelists, and we must abide by their testimony. (319) It is well known, that Herod, though he had been married to a daughter of Aretas, King of Arabia, fell in love with Herodias, his niece, and carried her off by fraud. This injury might possibly enough remain unrevenged by his brother Philip, to whom the same Josephus bears testimony, that he was a person of a mild and gentle disposition, (18:4:6.)
This history shows clearly, what sort of reward awaits the faithful and honest ministers of the truth, particularly when they reprove vices: for scarcely one in a hundred bears reproof, and if it is at all severe, they break out into fury. If pride of this sort displays itself in some of the common people, we have no reason to wonder, that cruelty to reprovers assumes a more hideous form in tyrants, (320) who brook nothing worse than to be classed with other men. We behold in John an illustrious example of that moral courage, which all pious teachers ought to possess, not to hesitate to incur the wrath of the great and powerful, as often as it may be found necessary: for he, with whom there is acceptance of persons, does not honestly serve God. When Luke says, he added this to all the evil actions which he did, he means, that Herod’s malice is become desperate, and has reached its utmost height, when the sinner is enraged by remedies, and not only refuses correction, but takes vengeance on his adviser, as if he had been his enemy.
(318) “ Pource qu’il savoit que c’estoit un homme de grande authorite envers le peuple, et pourtant se dutoit de luy.” — “Because he knew that he was a man of great authority among the people, and therefore had doubts about him.”
(319) The solution usually given, we believe, for this apparent discrepancy, is, that the name of the person in question was Herod-Philip. — Ed.
(320) “ Les rois, princes, et grans tyrans.” — “Kings, princes, and great tyrants.”
Fuente: Calvin’s Complete Commentary
(19-20) But Herod the tetrarch.See Notes on Mat. 14:3-5. St. Lukes anticipation of the close of the Baptists history supplies a curious instance of an arrangement which was obviously deliberate. It seemed to him better to complete the account of the Baptists ministry here than to bring in the account of the imprisonment as an episode later on. It coincides in part with St. Johns arrangement (Joh. 3:24).
For all the evils which Herod had done.The marriage with Herodias is conspicuous as the Tetrarchs one great crime; but the sensual, crafty character of the man, with his fox-like nature (Luk. 13:32), must have made any preaching of righteousness, temperance, and judgment to come as much a personal rebuke to him as it was to Felix (Act. 24:25), and caused him also to tremble.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
60. DEATH OF JOHN THE BAPTIST, Luk 3:19-20 ; Mar 6:17-20; Mat 14:3-5.
16. BAPTISM OF JESUS, Luk 3:21-23 ; Mat 3:13-17; Mar 1:9-11.
We may remark on this passage that Luke’s account is much more concise than, and wholly independent of, the others. We have here, however, three additional particulars: First, that all the people were being baptized before the Lord’s baptism; second, that he was praying at the time of the descent of the Spirit; third, that the Spirit appeared in a bodily representation.
Fuente: Whedon’s Commentary on the Old and New Testaments
John Is Rejected By Herod (3:19-20).
‘But Herod the tetrarch, being reproved by him for Herodias his brother’s wife, and for all the evil things which Herod had done, added this also to them all, that he shut up John in prison.’
Finally we come to the last verse in the chiasmus which parallels the opening verse (Luk 3:1). Here we discover what those great rulers can do. The word was always surrounded on all sides by powerful people who would seek to suppress it. We have had such people listed in Luk 3:1, and now the first of them will begin his evil work, later to be followed by the High Priest and then Pilate. But here Herod, whom John reproved because he openly sinned by taking his brother’s wife Herodias, and for many other wrong things that he did, added to his crimes by shutting John up in prison. So does John’s ministry come to an end, although not its influence, for his brave disciples will visit him in prison and pass on his message.
Herod’s sin was a gross one. He had seduced the wife of his brother and stolen her from him, both forbidden under Jewish law (Lev 18:16; Lev 20:21). It was, of course adultery at the same time. Both he and Herodias left previous marriages in order to marry each other. Since Herodias had been married to Herod’s half-brother, Herod Philip, and was the granddaughter of Herod’s father and daughter of another half-brother of Herod, she was in effect Herod’s wife, sister-in-law and niece all at the same time.
But it must have seemed to many in the outside world as though, in the death of John, the wonderful career of a blazing star had come abruptly to an end. It boded ill for the future. It seemed clear that in this Roman world prophets did not last long. It looked as though the world’s authorities had won again and that God’s work had been effectively extinguished. But what none realised was that he had lit a touch paper that would cause an explosion which would reach to the ends of the world (Act 1:8). And Luke’s purpose in mentioning this here is so that John can now be left behind because the brighter star has arisen. John’s work has been accomplished and eventually he will go to his rest. Yet it is also a forewarning of what will happen in the future. The rulers of this world did not welcome the prophet of the Most High, how much less will they welcome His Son. So John’s ministry provides a brief summary and warning of what the career of Jesus will also be like from start to finish.
However, there is also another aspect to this. Luke wants any non-Christian reader to see that Christianity revealed itself as subject to those who were in authority over them, and that in general those authorities approved of them. Herod was an exception here for personal reasons. But even he will eventually be glad to see Jesus and will eventually send Him back to Pilate without laying any charge against Him (Luk 23:6-12). Meanwhile it has been made clear that Jesus has rejected any temptation to take over world-rulership.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1483
THE IMPRISONMENT OF JOHN
Luk 3:19-20. Herod the tetrarch, being reproved by him for Herodias, his brother Philips wife, and for all the evils which Herod had done, added yet this above all, that he shut up John in prison.
THE inspired volume, when considered only as containing a history of other ages and other nations, is read rather for the purpose of informing the mind, than of benefiting the heart; and hence it produces comparatively little effect even on those who are most conversant with its contents. But the true light in which it should be regarded is, as a history of man, to whatever age or nation he may belong. It is a mirror, that reflects the human heart in all its dispositions, and in all its actings: and, when viewed in this light, it acquires a ten-fold greater importance, because it exhibits us to ourselves, and makes us the actors in all that is done.
In reading an account of John the Baptist, and of his imprisonment by Herod, we feel but little interest, except as we condemn the licentiousness of Herod, and commiserate the fate of his faithful monitor. But if we would divest ourselves of the idea that it passed many centuries ago, and consider the transaction as having recently occurred in our own neighbourhood, we should almost of necessity be led to contemplate it in a more general view, and to notice in it the power and malignity of sin. It is in that view that I propose to call your attention to it at this time.
Let us take occasion then to remark from it,
I.
The power of sin
Wonderful indeed is its power to blind, to enslave, to harden all in whom it dwells
1.
It blinds
[Herod could not but know, that it was wrong for him to take his brother Philips wife. Yet doubtless he contrived by some vain excuses to justify it to himself. And thus it is that every sinner deludes himself. In some cases, he denies the criminality of his actions altogether, calling evil good, and good evil, and putting darkness for light, and light for darkness [Note: Isa 5:20.]. Where they cannot altogether hide from themselves the evil of their ways, they find some excuse, either from their constitutional propensities, or the habits of all around them, or some peculiarity in their situation at the time. They feed on ashes; and yet to such a degree hath a deceived heart turned them aside, that they cannot deliver their souls, nor say, Is there not a lie in my right hand [Note: Isa 44:20.]? Whatever be the particular lust of which they are enamoured it is Satan that hath blinded their eyes [Note: 2Co 4:4.]; they walk in the vanity of their mind, having their understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts [Note: Eph 4:18.]: and they know not whither they go, because that darkness hath blinded their eyes [Note: 1Jn 2:11.].]
2.
It enslaves
[Though Herod was willing to do many things, and forbear many things respecting which he was admonished by John, he could in no wise be prevailed on to part with his incestuous consort. And thus it is with sinners of every description: there are some sins to which they have but little inclination, and which therefore they may be induced to renounce: but their besetting sin they cannot find it in their hearts to mortify, so addicted are they to the commission of it, and, as it were, tied and bound with it as with a chain, which they cannot break [Note: See this in the drunkard, the whoremonger, &c. &c.] Whilst they see, and cannot but acknowledge the sinfulness of their habits, they have a law in their members warring against the law in their minds, and bringing them into captivity to the law of sin which is in their members [Note: Rom 7:23.]; or rather, they are taken in the snare of the devil, and led captive by him at his will [Note: 2Ti 2:26.].]
3.
It hardens
[One would have supposed that when Herod, knowing that John was a holy and just man, feared him, he would never have been induced to persecute him for his fidelity. Yet of his own mind he had imprisoned John, and would have put him to death, had he not been restrained by his fear of the people; and, when solicited by his daughter to give her Johns head in a charger, he sent an executioner to behead him, and presented it to her according to her desire. This he did for hs oaths sake. But how could any oath bind him to the commission of murder? He would have found ample means of inducing her to alter her request, if sin had not seared his conscience, and made his heart as adamant. But sin is of its own nature progressive: and to such a degree do men become hardened through the deceitfulness of sin, that evils, which once they could not have contemplated as possible ever to be committed by them, are committed easily and without remorse. Hazael, when warned of the enormities which he would one day commit, exclaimed, Is thy servant a dog that he should do such things? Yet he afterwards executed these things to the full extent of the predictions concerning him. And if the future conduct of many, who are now but just beginning their career of sin, were opened to their view, they would not believe that they should ever attain to such impiety. But, what is said of strife, may be said of every other sin; namely, that the beginning of it is like the letting out of water: the breach at first is small; but it soon widens, till the inundation becomes irresistibly powerful, and irremediably destructive.]
Such is the power of sin; of which in the history we may yet further see,
II.
The malignity
It tends to inflict misery,
1.
On all who indulge it
[Look at Herod in the midst of all his indulgences: was he happy? Which of the two, I would ask, was the happier; Herod, in the midst of his excesses, or John, when bound with chains in prison for righteousness sake? No one, I think, can entertain a doubt. The truth is, that sin and misery are indissolubly connected even in this life; according as the Apostle, speaking of the ungodly, has said, Destruction and misery are in their ways, and the way of peace have they not known [Note: Rom 3:16-17.]. Take the adulterer, for instance: You may suppose him as happy as his heart can wish. But what is Jobs account of him? The eye of the adulterer waiteth for the twilight, saying, No eye shall see me; and he disguiseth his face. In the dark they dig through houses which they had marked for themselves in the-day time. They know not the light: for the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death [Note: Job 24:15-17.]. And of the wicked generally, Eliphaz says, The wicked man travaileth with pain all his days: a dreadful sound is in his ears: he believeth not that he shall return out of darkness, and he is waited for of the sword [Note: Job 15:20-22.]. Yes, an evil conscience will so haunt a man, that he shall be afraid to go out into the dark, or almost even to look under his bed: so truly is it said, The way of transgressors is hard [Note: Pro 13:15.]. There are indeed those who will profess to feel no apprehensions: but we are assured by the heart-searching God, that their boastings are vain: for the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt: there is no peace, saith my God, to the wicked [Note: Isa 57:20-21.].]
2.
On the world at large
[See what misery the gratification of Herods lusts produced; on Philip, whose wife he took; on Herodias, whose mind and conscience he so defiled; on John, whom for his fidelity he murdered; and on all the Church of God, whom he thus deprived of a faithful counsellor and instructor. But he cared not what evils he inflicted, if only he might have his own licentious passions gratified. And who can tell what miseries the seducer inflicts upon his hapless victim; and the adulterer, on the object of his unlawful desires? The same may be spoken of the ambitious man, who wades through seas of blood to the attainment of fame and power May I not mention the scoffer too, who hates and derides all serious piety, and cares not how many souls he ruins, provided he may but indulge his enmity against God and his Christ? But what is it that has turned the whole world into one vast theatre of contention and sorrow? It is sin, which has established its empire on the ruins of peace and love. Nor is there to be found a nation, or family, or individual, whose happiness has not suffered from this malignant evil.]
From this subject we may yet further learn,
1.
The danger of indulging sin
[Who shall say whither one sinful thought shall carry us? Little did Herod imagine to what the first desire which he formed after Philips wife would lead him. And little did David anticipate the results of the first glance which he caught of Bathsheba. Say not then, of a sinful thought or desire, that it is little: but learn to flee from it as from the face of a serpent; and let every declension from the path of duty be viewed by you as a step towards hell itself ]
2.
The duty of reproving it
[We are not all called to act like John, and to obtrude our remarks on the ears of kings and princes. But a holy fidelity becomes us all in our respective spheres. We must take care indeed that we do not reprove others in a wrong spirit. There are many circumstances wherein silence may be the most effectual reproof. But a holy fortitude becomes us all. We must all be witnesses for God in the place where we live, and shine as lights in a dark world. And if for our fidelity we be called to suffer, as John suffered, we must rejoice that we are so honoured of our God, and be willing to lay down our own lives, if only we may save the souls of others.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
19 But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done,
Ver. 19. For Herodias his brother Philip’s wife ] Whom it was not lawful for Herod to have, though Philip were dead, as Josephus saith he was. This was the case so much controverted here and beyond seas in Henry VIII’s time, touching his marriage with his brother Arthur’s widow, by Papal dispensation. The king had first a scruple cast into his mind about it by the bishop of Baion, the French ambassador, who came to him to consult of a marriage between the Lady Mary and the Duke of Orleans, whether Mary were legitimate, &c. This gave occasion to the casting the pope’s authority out of England. Mary was forced, for fear of death, to renounce the bishop of Rome, and to acknowledge her mother’s marriage to have been incestuous and unjust, &c. Though afterwards she set up the pope here again, and it was her policy so to get and keep the crown upon her head.
And for all the evils which Herod, &c. ] John reproved him with the same liberty that Herod committed them. So did John Chrysostom the great ones of his time. Ita quidem ut etiam Ducum, Eutropii et Gainae, imo ipsius Imperatoris errata reprehenderet: he spared not dukes, princes, nay, not the Emperor himself. (Osiand. Hist. Eccles. Cent. 5.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Luk 3:19 . : the tetrarch named in Luk 3:1 . , implying that John’s rebuke was not confined to the sin with Herodias. Probably not, but it was what John said on that score that cost him his head.
Fuente: The Expositors Greek Testament by Robertson
Herod. See Mat 14:3. App-109.
by. Greek. hupo. App-104.
for = concerning. Greek. peri. App-104. Not the same word as in verses: Luk 3:3, Luk 3:3.
evils. Greek. ponera (plural) App-128.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 3:19. [ , being reproved by him) Although it was a considerable time after when Herod consigned John to prison: yet for convenience the fact is recorded here. In fact it is implied that John spake the truth to Herod no less, than to the people and to the publicans and soldiers.-Harm., p. 145].- , and concerning all) It is not a full discharge of a ministers duty for him to reprove sinners, even though they be kings, for merely one fault.
Fuente: Gnomon of the New Testament
Herod
See margin ref., (See Scofield “Mat 14:1”)
Fuente: Scofield Reference Bible Notes
Pro 9:7, Pro 9:8, Pro 15:12, Mat 11:2, Mat 14:3, Mat 14:4, Mar 6:17, Mar 6:18
Reciprocal: Lev 18:16 – General 1Ki 13:4 – his hand 2Ch 18:26 – Put Jer 22:1 – Go Jer 26:19 – Thus Jer 38:6 – took Mat 17:12 – but Mar 9:13 – and they Luk 3:1 – Herod Luk 13:32 – that fox Joh 3:24 – General Act 13:1 – Herod Eph 5:11 – but
Fuente: The Treasury of Scripture Knowledge
A SHARP CONTRAST
Herod the tetrarch John in prison.
Luk 3:19-20
There could hardly be a sharper contrast than that presented in the careers of Herod Antipas and John the Baptist.
I. Herod a lofty and John a lowly position.Yet John was loved, and Herod was hated. In the heart of Herod, bitterness; in the heart of John, peace. Not outward position, but good conscience which makes life worth living.
II. The life-history of the two provides a contrast. Keynote to the character of Herod, cowardly cunning; to that of John, courageous frankness. Herods cowardice was (a) physical, he feared the multitude; (b) moral, for his oaths sake. Johns courage shown in that he had no soft words for multitude and attacked Herod on his unholy marriage. Herod was false to his conscience; John obeyed his to the letter.
III. In great crises of life men are what their previous history has made them.
If Herod a warning to all not on the Lords side, what encouragement true Christian may gather from career of John.
Rev. Canon Sutton.
Fuente: Church Pulpit Commentary
0
For the information on this see Mat 14:3-5 and comments.
Fuente: Combined Bible Commentary
Luk 3:19. But Herod, etc. This took place afterwards. It is inserted here to complete the sketch of Johns ministry, just as chap. Luk 1:80 does that of his youth.
Herodias. See Mat 14:3.
All the evil things which Herod had done. See Mar 6:17-20, where Herods willingness to hear him is brought out.
Fuente: A Popular Commentary on the New Testament
XXVI.
JESUS SETS OUT FROM JUDA FOR GALILEE.
Subdivision A.
REASONS FOR RETIRING TO GALILEE.
aMATT. IV. 12; bMARK I. 14; cLUKE III. 19, 20; dJOHN IV. 1-4.
c19 but Herod the tetrarch [son of Herod the Great, and tetrarch, or governor, of Galilee], being reproved by him [that is, by John the Baptist] for Herodias his brother’s wife, and for all the evil things which Herod had done [A full account of the sin of Herod and persecution of John will be found at Mat 14:1-12, Mar 6:14-29. John had spoken the truth to Herod as fearlessly as to the Pharisees, publicans and soldiers], 20 added this also to them all [the sins of Herod, as a ruler, already outweighed [138] his virtues; (comp. Dan 5:27); but, with reckless abandon, Herod went on, adding to the weighty reasons which justified his condemnation], that he shut up John in prison. [In the fortress at Machrus, east of the Dead Sea, as we learn from Josephus. The duration of the ministry of John the Baptist is variously estimated at from fourteen to eighteen months.] b14 Now after John was delivered up [either delivered up by the people to Herod ( Mat 17:12), or delivered up by Herod himself to the warden of the castle of Machrus ( Luk 12:58), or by Providence to Herod himself– Act 2:23], awhen he [Jesus] heard [he was in Juda when he heard it] that John was delivered up [and], d1 When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John [We saw at Joh 3:26 how the Baptist heard about the number of Jesus’ baptisms, being informed by his jealous friends. Like jealous friends, no doubt, informed the Pharisees. Jesus may have known of this information being given by reason of his supernatural powers, but it is more likely that he heard of it in a natural way] 2 (although Jesus himself baptized not, but his disciples) [Jesus, as divine Lawgiver, instituted baptism, and his disciples administered it. We nowhere hear of the disciples of John administering baptism. In fact, the Baptist, like the disciples of Jesus, baptized under a divine commission, and could not delegate the power to others. It was the office of Jesus to commission others to this work, not to perform it himself. Had he done so, those baptized by him might have foolishly claimed for themselves some peculiar honor by reason thereof ( 1Co 1:14, 1Co 1:15). Jesus was the spiritual baptizer, in which baptism the efficacy lies in the administrant; but water baptism, the efficacy of which lies rather in the spirit of the one baptized than in the virtues of the administrant, Jesus left to his disciples], 3 he left Juda, and departed again {awithdrew bcame} dinto Galilee. [We have in these verses two reasons assigned for the withdrawal of Jesus into Galilee, namely: 1. The imprisonment of John the Baptist [139] 2. Knowledge of the Pharisees that Jesus was baptizing more disciples than John. The first gives us the reason why he went to Galilee, the second the reason why he left Juda. Jesus did not go into Galilee through fear of Herod, for Herod was tetrarch of Galilee. The truth is, the absence of John called for the presence of Jesus. The northern part of Palestine was the most fruitful soil for the gospel. During the last six or eight months of John’s ministry we find him in this northern field, preparing it for Christ’s kingdom. While we can not say definitely that John was in Galilee (Bethabara and non being the only two geographical names given), yet he certainly drew his audiences largely from the towns and cities of Galilee. While John occupied the northern, Jesus worked in the southern district of Palestine; but when John was removed, then Jesus turned northward, that he might sow the seed of the kingdom in its most fruitful soil. But if there was a reason why he should go to Galilee, there was an equal reason why he should depart from Juda. His popularity, manifesting itself in the number of his baptisms, was exciting that envy and opposition which caused the rulers of Juda eventually to take the life of Jesus ( Mat 27:18). The Pharisees loved to make proselytes themselves ( Mat 23:15). They no doubt envied John’s popularity, and much more, therefore, would they be disposed to envy Christ. The influence of the Pharisees was far greater in Juda than in Galilee, and the Sanhedrin would readily have arrested Jesus had he remained in Juda ( Joh 7:1, Joh 10:39), and arrest at this time would have marred the work of Jesus. Therefore, since it is neither sinful nor unbecoming to avoid persecution, Jesus retired to Galilee, when he remained until his second passover. By birth a prophet of Juda, he became, in public estimation, by this retirement, a prophet of Galilee. Though Jesus first taught in Juda, the ministry in Galilee so far eclipsed the work in Juda that it was spoken of as the place of beginning ( Luk 23:5, Act 10:37), and prophetically designated as the scene of the divine manifestation– Mat 4:14.] 4 And he must needs pass through Samaria. [The province which [140] took its name from the city of Samaria, and which lay between Juda and Galilee. Owing to the hatred which existed between Jews and Samaritans, many of the Jews went from Jerusalem to Galilee by turning eastward, crossing the Jordan, and passing northward through Pera. This journey required about seven days, while the more direct route, through Samaria, only took three days. Galilans often passed through Samaria on their way to and from the Jerusalem feast (Josephus’ Ant. xx. 6, 1). The arrest of John would scatter his flock of disciples ( Mar 14:27), and Jesus, as chief shepherd ( 1Pe 5:1-4), hastened to Galilee, to gather together those which might else go astray and be lost.]
[FFG 138-141]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
ARREST & IMPRISONMENT OF JOHN THE BAPTIST
Mat 14:3-5; Mar 6:17-20; Luk 3:19-21. Mark: For Herod himself, having sent, arrested John, and bound him in prison, on account of Herodias, the wife of his brother Philip, because he married her. For John said to Herod, It is not lawful for thee to have the wife of thy brother. And Herodias hated him, and wished to kill him; and was not able. For Herod revered John, knowing him to be a righteous and holy man; and he continued to hold him in prison, and hearing him, continued to do many things, and he was hearing him delightfully. Matthew: And wishing to kill him, he feared the multitude, because they had him as a prophet. Luke: And Herod the tetrarch, being convicted by him concerning Herodias, the wife of Philip, his brother, and concerning all those wicked things which Herod did, added also this to all, he also shut up John in prison. We see from the concurrent histories of this dark tragedy, as given by Matthew, Mark, and Luke, that John the Baptist extended no royal courtesy whatever to the king and queen; but, looking them in the face, thus boldly and fearlessly exposed them in the presence of all the people, pronouncing his withering condemnation against their unlawful matrimony, Herodias, being the legal wife of his brother Philip not the Philip who was at that time tetrarch of Iturea and Trachonitis (Luk 3:1), but of another Philip, who was his half-brother. Here we see a notable case of an honest preacher going into prison and to the executioners block, losing all his liberties, and even his life, rather than withhold a solitary item of the truth. If the preachers nowadays were to expose and condemn all of the unlawful marriages in their congregations, thousands of them would lose their pastoral heads, especially in the wealthy city churches. O how the present age needs preachers having the backbone of John the Baptist! This illustrates the absolute necessity of entire sanctification on the part of the clergy, as nothing but this grace can qualify the preacher to tell the truth under all circumstances, regardless of his reputation, financial interest, and his ecclesiastical head. In this whole transaction, Herod shows up a better spirit than Herodias. You see plainly from Mark that Herod imprisoned John, and kept him in prison nearly two years, to keep Herodias from killing him. If he had not been protected by those impregnable prison-walls, and kept night and day under lock and key, the queen would have hired an assassin to go and murder him. Machaerus, a city and strong fortification, which our dragoman pointed out to us, on the east bank of the Dead Sea, where Herod also had a palace and spent a portion of his time, was the place of Johns imprisonment. During these twenty months, which wound up with his decapitation through the stratagem of Herodias, Herod frequently heard John preach. Mark says: Knowing him to be a righteous and holy man. We become righteous in regeneration, and holy in sanctification. Hence you see that King Herod, an intelligent, unconverted Church-member, had gumption enough to believe in the two works of grace i.e., regeneration and sanctification and see them both in John the Baptist. Mark here informs us that Johns preaching had a powerful effect on Herod, who, like multiplied thousands of unsaved Church-members, wanted to be good. And hearing him, he continued to do many things, and he continued to hear him delightfully. All this took place during those twenty months of his imprisonment at Machaerus, where Herod had a palace, and spent much of his time, meanwhile holding John in prison to keep his haughty wife from having him killed, she, of course, being too mad at him to ever hear him any more, though her royal husband heard him very frequently, ever and anon, and was delighted with the wonderful truth so ably and faithfully dispensed by his prisoner. He continued to do many things; i.e., he was very religious, and obeyed John in many things, being literally carried away by the red-hot truth which he preached; yet he never made the final surrender and got saved; finally permitting his diabolical wife to constrain him to imbue his hands in the innocent blood of the preacher under whose ministry he had been delighted these two years, shed many a tear, and made many a holy vow.
Fuente: William Godbey’s Commentary on the New Testament
3:19 {4} But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done,
(4) John’s preaching is confirmed with his death.
Fuente: Geneva Bible Notes
3. The end of John’s ministry 3:19-20
Luke concluded his account of John’s ministry before he began to narrate Jesus’ ministry. This arrangement of material allowed Luke to continue comparing and contrasting the ministries of the two men. [Note: C. Talbert, "The Lukan Presentation of Jesus’ Ministry in Galilee," Review and Expositor 64 (1967):490.] One writer argued that Luke took John out of the scene before introducing Jesus to minimize John’s importance for the baptist sectarians of Luke’s day (cf. Act 19:1-7). [Note: Richard J. Erickson, "The Jailing of John and the Baptism of Jesus: Luke 3:19-21," Journal of the Evangelical Theological Society 36:4 (December 1993):455-66.]
"John’s prophetic call, his ministry in fulfillment of Scripture, his preaching to all classes in society, his falling foul of Herod, and his ultimate fate all have their counterparts in the career of Jesus." [Note: Marshall, The Gospel . . ., pp. 148-49. Cf. H. Flender, St Luke: Theologian of Redemptive History, p. 22.]
John’s stern words about sin led to his arrest and imprisonment by Herod Antipas. Matthew and Mark recorded a longer account of what happened (Mat 14:4-12; Mar 6:17-29). Luke recorded references to John’s death later (Luk 9:7-9; Luk 9:19-20). Here he stressed John’s boldness and the sickness of the society that he confronted. John probably began his ministry in A.D. 29 and remained free for one year. The next two years he was in prison, and he died in A.D. 32. [Note: Martin, p. 212.]